BT 

&7 




ON 
IMMOR- 
TALITY 



WILFRED 
T, 

GRENFEIX 
M.D. 




COPYRIGHT DEPOSIT. 



ETERNAL LIFE IS THE 

COMPLEMENT 

OF MY UNSATISFIED 

LONGINGS AND IDEALS. 

I T F ITS IN SO W 



ON 

IMMORTALITY 



ON 

IMMORTALITY 

BY 

WILFRED T. QRENFELL, M.D. (Oxon.) 

Superintendent Labrador Medical Mission 



THE PILGRIM PRESS 

BOSTON NEW YORK CHICAGO 




COPYRIGHT, 1912 
BY THE OUTLOOK CO. 

COPYRIGHT, 1912 
BY WILFRED T. GRENFELL 



THE • PLIMPTON • PRESS 

[ W • D • O ] 
NORWOOD'MASS-U'S'A 



LC Control Number 




tmp96 031891 



& CI. A 3 1 2198 



O N 



ON IMMORTALITY 



F^ROM earliest childhood I have been 
endowed with the keenest love for life. 
Looking back on my boyhood days, 
I can remember nothing but one long 
delight in the healthy body which my 
parents transmitted to me, in the simple 
and free open-air life I was encouraged 
to live, and in the responsibility for 
looking after myself without apron- 
string rule. I am not responsible for 
this love for life. I love it just because 
it is natural to do so. Higher powers, 
whether mortal or immortal, are ac- 
countable, in my case, for a deep in- 
rooted joy in being alive — a joy which 
has grown with the passing years. I 
am familiar with death. A man can- 
not be a surgeon without recognizing 
that there comes a time to every human 
body, sometimes after only a few years 
[7] 



ON IMMORTALITY 

of tenancy, when it becomes impossible 
as a desirable habitation any longer; 
when, were it my own, I should ask 
nothing better than to be permitted to 
get out of it. 

I can honestly say that it never 
occurred to me until some one put it 
into my head that I could never leave 
it, because / was it. The dissecting- 
room was never for a moment more 
to me than a deserted village, where 
we students were pulling down the 
walls of abandoned houses to enable 
us better, later on, to keep occupied 
ones in repair. It was exactly the 
same in the wards of the hospital. I 
used to get very fond of my patients. 
But I have often been far more sorry 
for my friends who had to return to 
their hard environment crippled, handi- 
capped, or continually bound to suffer 
than for those who left their damaged 
bodies behind them when they went 
out of hospital. 

[8] 



ON IMMORTALITY 

More than once I would have hastened 
what is called "death," out of pure 
charity, had I dared. A splendid old 
oversea sailor, who appealed to my 
temperament especially for that reason, 
was under my care with cancer of the 
throat. Each night, as I went round 
the wards before retiring, I used to 
tiptoe past his carefully curtained bed 
hoping that he would not hear me. 
For, as surely as he caught the sound 
of my footstep, he would call out, 
"Make the dose larger tonight, Doctor. 
All I want is not to wake up any more." 
It was morphine in a lethal draught he 
was clamoring for. He had no craven 
fear of death, though he had no doc- 
trinal education in immortality. He 
just believed that God was his Father, 
and it never entered his mind to doubt 
that there was something in store for 
him beyond. He was content to leave 
it at that. 

To tell the rock-bottom truth, in 
[9] 



ON IMMORTALITY 

spite of my particular calling, my 
"views" on immortality have always 
been closely allied to that. I have had 
as little time for, as I have had bias 
towards, theology. 

As with my love for life here, so it is 
with my faith in immortal life here and 
hereafter. Now that I come to write it 
down, I find that the chief reason that 
I believe in it is just because I am sure 
of it. My experience of the world leads 
me to suppose that it is a reasonable 
world, a world full of causes and results. 
Moreover, this is strictly the view of 
science. I fully expect it to go on 
reasonably and end reasonably — not 
in a stultifying catastrophe. If any 
man says in reply, "Go to! That is 
intuition — and that is not knowledge," 
I should say that I believe that intuition 
brings me into most direct and most 
reliable relationship with what is most 
vital and true. Any man who, to my 
mind, is worth while worrying with 
[10] 



ON IMMORTALITY 

believes in honor and love and truth, 
and that it is better to be unselfish 
than selfish, to be pure rather than 
impure, and that virtue is better than 
vice. It is best to believe it. I was 
taught it was true at my mother's knee, 
and there I learned of immortality. I 
took in one with the other, and I mean 
to cling to both of them. 

I pray that the day may never come 
when I believe that this beautiful world 
and this gift of life are evidences that 
we are only the sport of a devilish God 
who would leave matter indestructible, 
but destroy the noblest attribute of 
mankind. There is better evidence in 
my mere will to believe it than there 
is to believe that the universe is the 
product of chance. I do not expect to 
make knowledge absolute or to con- 
vince any one else by logic. There are 
some people who will not believe that 
a leg is broken if it hangs in two pieces, 
and, as our eyes and ears and special 

in] 



ON IMMORTALITY 



sense are so fallible, there is some 
excuse for that. But the reason for 
believing in immortality is far deeper 
than these, and everything convinces 
me that it is infallible. The polar bear, 
the baby seal, and the countless birds, 
all beat their unerring way northward, 
though without chart or compass. 
Maybe that their sense called intuition 
is a better one than sight or smell or 
hearing. The lilies grow without the 
permission of current science; and so 
grew my faith in immortality. I take 
to my comfort that that is an acknowl- 
edged bond of kinship with the great 
poets, to whose company I have no other 
earthly claim. To accept their view 
not only, to my mind, marks greatness, 
but without it no man and no people 
can be great. Some people will always 
call this a special sense. Well, I spell 
it "common sense." Evidence does 
not bear out the contention that it 
arises from uncommon perception in 



[12] 




ON IMMORTALITY 

uncommon people or in those whose 
experiences are uncommon. Some call 
the old, old sense of love of one man for 
one woman "a special sense." But 
those "some" are they who have it not, 
and there is a touch of unwillingness, 
and some think of self-love, which has 
robbed these critics of that which 
we consider "divine sense," and therefore 
"common" — and this time it is we 
who are sorry. We think these are all 
tributaries of the great natural stream 
of love which flows towards God. 

Some men say that everything con- 
sists of, or results from, matter, what- 
ever that is. Others have said, and 
some are beginning to say it louder than 
ever in these days of "new knowledge," 
that there is no such thing as matter. 
Many said that the old alchemists were 
fools. But the modern chemists tell us 
that the elements are interconvertible, 
that one does turn into the other. 
Copper, they say, does turn into sodium, 
[13] 



ON IMMORTALITY 

and you can manufacture rubies and 
make the secretions of the ductless 
glands, which control life, out of coal 
tar. They say that acids crystallize 
with nucleated cells, and radio-activity 
shows that metals are alive as much as 
is the ameba. So some think that 
there is no such thing as "life" except 
that of the spirit, and that the human 
body is as much a piece of mechanism 
as a box; and surgery practically shows 
that not only does a person remain the 
same person if you cut his body in two, 
but the same obtains if you could suc- 
cessfully sew on the half of another 
body which happens not to be in use. 
It would seem that only those forms of 
knowledge are ever demonstrable of 
which you create the axioms yourself. 
Moreover, it is only by experiment that 
the knowledge and the axioms are 
verified. 

If a man "won't" — that is, does not 
want an axiom to be true — he practi- 
[14] 




ON IMMORTALITY 

cally says, "I won't take that axiom to 
the test." Adopt that plan with any 
axiom, and see how far you will get. 
We just have to believe in food to eat it, 
and know the truth of the axiom. We 
just have to go to bed, and sleep on the 
axiom that it is safe to do it. Columbus 
believed that America existed. His 
crew believed that it didn't. It looks to 
us as if his acting on intuition against 
long odds was somehow justifiable. 
But, of course, there are those still who 
are not convinced that America does 
exist. I look at immortality the other 
way. And my faith goes farther than 
that. I believe that I am I. I am in 
the same trouble when I come to try 
and write down why I believe it. But 
I just do, and nothing can make me 
think otherwise. It is that wretched 
intuition again. 

I have only got one baby, but I 
believe that it is personal and endowed 
with individuality. No one can say 
[15] 



ON IMMORTALITY 



why that should be. You can write 
till doomsday all his peculiarities, and 
you will find some other baby answers 
to all your special tests. But I hold, 
all the same, with all the mothers. 
They know that their baby is individual. 
If they are wrong, still all I can say is 
that I am foolish enough to throw in 
my lot with them and be wrong also. 
But, all the same, I know that I am 
not wrong. After that, of course, I 
believe in immortality, for if I am an 
individual I am immortal. It is said 
that a man who had dined too well got 
into a crowded trolley and sat down 
by a stranger. Falling into some doubt 
as to whether he was going to his own 
home he asked the gentleman next to 
him, "Have you ever seen me before?" 
"No," was the answer. "Do you know 
my name?" "I do not." "Then how 
on earth do you know that it is me?" 

Moses was not only convinced that 
there was a place called Canaan, but 
[16] 




ON IMMORTALITY 



that he could lead the Israelites to it. 
They did not all get there. Those who 
believed that they could get in did so, 
and all whom they persuaded to believe 
the same got in also. Well, I believe 
that I shall attain to life immortal. 
I am not legislating for any one else, 
but if the will has anything to do with 
the matter I know that I am going to. 
Eternal life is the complement of all of 
my unsatisfied longings and ideals. It 
fits in so well. 

As for others, I believe that each man 
must account for himself. For my part, 
I am immortal always. 

Death is no argument against life. 
I hate arrogance, but all the same when 
^ Paul said, "Thou fool, except a grain 
of wheat die, it cannot live," I do not 
blame him. I think that the materialist 
is beginning to say that himself from 
what I see of science. Even the "over- 
slept defender of the faith" is not so 
anxious as he was if belated scientists 
[17] 



ON IMMORTALITY 

will confuse the kernel with the shell. 
It seems by no means impossible that 
science may yet show that life as an 
entity on earth does not exist; that 
organic and inorganic are alike as dead 
or alive only as one likes to speak of 
movement or growth as a sign of life; 
that purely scientifically there is no 
death of the body — which never was 
alive any way, as we used to understand 
the term — and that spiritual life is 
not only in all and through all, but is all. 

The futility of death, anyhow, as an 
argument against immortality is best 
shown by the fact that nobody believes 
it to be an argument. This is only 
intuition, of course; but it is also the 
voice of the mass of the people, and that 
is generally looked upon as being as 
near to the vox Dei as any current 
judgment of human philosophers or 
scientists either of the first century 
or of the twentieth. In a democratic 
country like America this ought to be 
[18] 




ON IMMORTALITY 



a very helpful thought, for, in spite of 
all the misgovernment of the people by 
the people for the people, America still 
remains democratic, or republican, and 
does not yet call for a Kaiser Wilhelm 
of its own. 

Another somewhat potent reason for 
my own faith in "something beyond" 
is the fact that I personally am com- 
pelled to believe in it. However much 
I might try to smother it, up it bobs 
again. There is something which will 
not take "no" from my brain. What- 
ever it is, there it is, insistent, irre- 
pressible. Some call it the moral life, 
some the ideal life, some the spirit or 
soul. I call it "I." It will not be 
browbeaten and told that it does not 
exist. It is so dominant and at least 
so far able to demonstrate itself that 
I cannot deny it if I would. 

Even the convicted murderer who has 
longed to believe in his own annihilation 
has had moments of qualms and doubts. 
[19] 



ON IMMORTALITY 



How often have I resented the idea 
that, though a parrot or a tree or a 
crag should outlast my body, it should 
also outlast "me." I could not believe 
it. It makes me laugh to suppose it to 
be true. That would be the economy 
of a madhouse. Moreover, intellec- 
tual agnosticism has well been stigma- 
tized as neither wholesome nor fruitful 
as a permanent position. And my 
whole estimate of the value of life and 
faith in its rationality is that it should 
be useful. Perhaps I am not heroic 
enough to formulate for myself an axiom 
which I do not wish in place of one 
which I do. I do not want annihila- 
tion; I want life. I love the Christ 
best when he says, "I am come that you 
have life, and have it abundantly." 
"He who folio weth me shall have the 
light of life." Cold experience shows 
me that my axiom is a greater incentive 
to be useful and to make good, to be 
unselfish and worth while, than any 



[20] 




ON IMMORTALITY 



other which I know; and history con- 
firms it. 

I am perfectly content to "believe that 
I have been "led" (to use the phrase of 
those who would otherwise blame me) 
to devote my time to medicine and 
surgery and my leisure to the sea, until 
that also became a part of my business. 
The fact is, I have given my time to 
the study of mortality; I have accepted 
immortality as axiomatic. Anyhow, I 
take this now to my comfort that if I 
have been wrong in so doing and there 
is no immortality, at least I have not, 
like the ascetics, added to my loss that 
of the enjoyable use of what does exist. 
If I were annihilated tomorrow, I have 
enjoyed books, and games, and birds, 
and beasts, and the sea, and travel, and 
friends; and to these at last, thank God, 
has been added the supremest joy of a 
wife and child of my own — and also 
many opportunities of helping lame dogs 
over stiles. These two last are the 
[21] 



ON IMMORTALITY 

supremest joys — they are more un- 
ending. In one sense the last is the 
supremest of all, for the reason that 
every man may enjoy it; it is within 
the reach of every single soul. 

So, in any case I have little to regret. 
For, if I am wrong about immortality, 
anyhow, no one will be able to say, "I 
told you so." My faith in it I count as 
far more valuable than many dollars. 
What I want to leave in your minds is 
this : I love life, and I believe in it — 
only it must be life, not mere existence. 

I once spent a week in Rome. There 
I saw large numbers of queerly and most 
inconveniently dressed persons who are 
called "religious men," who believe 
undoubtedly in immortality. I most 
sincerely hope that it means to them 
something more enjoyable than that 
to which they have devoted the time of 
their mortality. For I would honestly 
rather believe that there was not any 
future than to feel that it involved that 
[22] 



ON IMMORTALITY 

kind of — I was going to say "life." 
But theirs does not spell life at all to me. 
Presumably these innumerable persons 
are followers of Jesus Christ. But I 
have always understood that he came 
to give us life abundant. It would not 
be "abundant" to me to avoid the 
society of women, to have no money to 
use if I wanted it (the Samaritan needed 
more), while to lie down at night and 
feel that the money I had used and lived 
on during the day some one else had 
worked for would be to me simply 
intolerable. 

No, churches, and candles, and vaults, 
and crypts, and petticoats, and relics 
of antiquity, all have their places. 
But it is life which appeals to me. I 
am going to have all I can get of it here 
on earth, and if you or any one else prove 
the contrary, which I am absolutely 
certain that you cannot do, I am going 
to enjoy also a belief in a better life 
hereafter. It should take an Irishman 
[23] 



ON IMMORTALITY 

to say the rest, viz., not even if you 
were to convince me that there is not 
after we are dead. Stevenson's joyful 
song shall be mine to the end 

" Under the wide and starry sky- 
Dig the grave and let me lie; 
Glad did I live, and gladly die, 
And I lay me down with a will. 

This be the verse you grave for me — 
' Here he lies where he longed to be. 
Home is the sailor, home from sea, 
And the hunter home from the hill.' " 

It has been said that "women do not 
think, they feel; and then they guess." 
Most women believe in our immortality. 
For my part, I feel much like the small 
boy whose kite string led round the 
corner. When asked by a passer-by 
how he knew there was a kite on the 
end of the line, he answered, "Why, I 
feel it tugging." Even if it is feminine, 
I want to go out into the beyond holding 
up two fingers for "scissors." 

There must always be some basis on 
[24] 



ON IMMORTALITY 

which to begin either arguing or acting. 
Personally, seeing that the time of which 
we can be certain is short, I am always 
in a hurry to begin to do things. More 
than once at sea, if I had waited to hem 
my reason into a corner before adopting 
a course of action, I should not be here 
to tell the tale. 

I said a moment ago that science is 
beginning to point out that spirit is at 
least as existent as what we call matter. 
Fear prevents glands secreting, love 
sends the heart a-beating, grief causes 
physical pain, remorse makes the tis- 
sues waste. "There is interaction, with 
parallelism, but not causal interaction." 
My own profession has, justly I think, 
been taken to task for neglecting this 
and has erred far more seriously by not 
using the influence of the spirit in the 
healing art than by any undue niggard- 
liness in the use of many of its far less 
rational drugs and possets. I think 
that the profession stands rebuked by 
[25] 



ON IMMORTALITY 



men like Dr. Elwood Worcester. Nor 
is it free from blame for the extrava- 
gances of Christian Science. It is no 
great confession to make that the 
history of our relationship to sickness 
and death all through the ages should 
at least humble us to hope more for, 
and show more interest in, immortality 
than as a profession we are wont to 
do. Of some members it has been 
said that it should surely be their chief 
solace. 

Dr. Thompson points out that the 
muscles of the heart, the diaphragm, 
and the alimentary system do more 
work than all the rest put together, and 
do it ceaselessly from the cradle to the 
grave without fatigue. They are in- 
voluntary muscles. On the contrary, 
those dominated by the will soon get 
tired, just because there is something 
ruling them. 

The creative power of the soul speaks 
to me in all I see of man's handiwork. 



[26] 




ON IMMORTALITY 



I never could believe that the achieve- 
ments of such men as Isaac Newton, 
Clarke Maxwell, Lord Kelvin, and 
others were merely forms of matter. It 
is not easy to answer the psychologist 
who says, "How can a physical organ 
produce an idea?" 

If a disembodied spirit, or a man from 
Mars, quite unacquainted with life as 
we live it on earth, were to find a mother 
with an unborn babe, he would certainly 
argue life for it in some other sphere 
from the texts of its purposeful limbs 
and organs. On the other hand, Mrs. 
Gatty, in her exquisite Parables from 
Nature, represents the caddis-worm 
under water as finding it hard to believe 
that the chrysalis would ever fly free 
in an atmosphere then fatal to him. 
The single cell which forms the ovum 
in an egg might probably be called a 
presumptuous fool by its fellows if it 
claimed that one day it would roam the 
world as an enormous ostrich. 

[27] 



ON IMMORTALITY 

Again, the persistence of memory 
through all the altered forms of the body 
in which I have lived suggests that when 
that finally disintegrates, "I" shall go 
on. It certainly was more than earthly 
wisdom which made Jesus Christ, a 
peasant without the advantages of the 
schools, say two thousand years ago, 
"This is life eternal, to know thee." 
To me this belief in my sonship to God, 
and consequent inheritance of immor- 
tality, has always seemed the more 
reasonable as being the great revelation 
of the greatest "spiritual expert." It 
has never been to me a pantheistic 
relationship. It is only that I have 
some of his nature, somewhat as a 
father and his child are related on 
earth. I do not expect to be re- 
absorbed. I do expect to grow more 
like him when I can breathe his at- 
mosphere and "feed on him" in some 
closer communion than our faith here, 
much less our knowledge, permits so 




ON IMMORTALITY 

long as we are hampered by physical 
bodies. 

Among my patients once was a 
burglar who had broken his neck by 
falling through a glass roof on to a stone 
floor after jumping across a side alley. 
He was practically dead from the neck 
down. But life lingered on, and he used 
to regale us with long yarns of his esca- 
pades. Of course, if he ever recovered 
he would be a reformed character, or, 
as he put it, "give up the profession." 
For months he appeared to live in his 
head alone. Gradually control over his 
various organs returned to him. In 
six months he once more inhabited 
his whole body. Indeed, a few months 
later I saw him again in the "Old 
Bailey," being tried for a return to 
professional life. 

On another occasion my patient was 
for eight days apparently dead. She 
lay in a complete cataleptic state and 
neither spoke, moved, ate, nor appeared 
[29] 



ON IMMORTALITY 

even to breathe. She was arrayed in 
her burial clothes — her jaw tied up 
with the customary death napkin. She 
was properly laid out as dead. Today 
she is alive and well and claims she 
was conscious that she was she all the 
time. 

My own relationship to the Christ 
up to the time I was twenty years of 
age was only the same as that to any 
other historical person. For the past 
twenty -five years I have been endeavor- 
ing to follow him. The result is that 
today it would seem a base act of 
treachery to him were I, without more 
reasons than have yet been advanced, 
to doubt the story of his resurrection. 
Experience has convinced me that this 
faith is too valuable an asset here to be 
wantonly thrown aside. After all, are 
not the reasons for doing so too often 
caused by the will and not by the in- 
tellect? It makes great demands on 
life, this faith in immortality as Christ 
[30] 



ON IMMORTALITY 

teaches it. Moreover, the willingness 
to accept the responsibility is so frail 
and unstable in all of us that through 
all the days we, too, have to pray, "Stir 
up, we beseech thee, O Lord, the wills 
of thy faithful people." 

When now again I read over the story 
of the resurrection as told by a doctor, 
a fisherman, a scribe, and a political 
servant in the four Gospels, I see no 
inherent reason for disbelieving it. The 
ecclesiastical party of that day would 
have stopped at nothing to discredit it. 
They were not altogether fools. Yet 
they themselves sealed the tomb, newly 
hewn in the solid rock, and positively 
procured a Roman guard to watch it, 
to whom failure in duty meant inevitable 
death. Thus they set at least the best 
certificate which mortal man could on 
the genuineness of the accounts. And 
they did this against their will. Even 
the trouble of the poor women who came 
with their offerings, that they could 
[31] 



ON IMMORTALITY 

not possibly roll the heavy stone up the 
hill by themselves, is a subtle point for 
these gospel historians to have invented. 
They had at that time but poor pay- 
ment to expect for their extraordinary 
zeal in lying, if the whole story were an 
invention. The historical continuity 
of the great body of believers in the 
resurrection is to me an additional 
evidence. 

A while ago I spent some twenty-four 
hours floating on the great Atlantic 
Ocean on a small pan of ice, on to which 
I had crawled out of the freezing water. 
No picture was formed on my retina of 
a single living soul. However, I slept 
peacefully through a large part of the 
night, in the absolute conviction of 
an unseen Presence, and of something 
better before me, even if it should 
be behind the sun which rose in the 
morning gloriously from beyond the 
boundless horizon. 

I once took Mika Sematimba, fourth 
[32] 



ON IMMORTALITY 

Chief of Uganda, who was on a visit to 
England, to see some skating on a large 
lake. He said nothing at the -time, but 
subsequently I saw a home letter of his 
in which he stated that he had seen 
water turned into stone, and had ac- 
tually walked upon it. Some people 
believe that water is annihilated when 
it is evaporated. The marvelous and 
the unintelligible happens every day all 
around us. 

Experience teaches that no man by 
searching the records of human wisdom 
has yet unearthed an argument for im- 
mortality from which no human being, 
clinging to some shreds of doubt, can 
apparently escape. But neither has 
one such been found for eating meat, 
or for not wearing hobbled skirts. What 
statistics of lives saved would convince 
a Christian Scientist of the value of 
antitoxin for his babe suffering with 
diphtheria, or induce an anti-vaccina- 
tionist to come and worship with me at 
[33] 



ON IMMORTALITY 

the shrine of Jenner or Pasteur? To 
me it is a sign of feebleness when a 
preacher of our immortality searches 
through dusty tomes for the confirma- 
tion of a lifelong intuitive faith. We ap- 
prove the wisdom of a Sherlock Holmes 
none the less because from slender in- 
dications he draws great conclusions, 
which give him power to perform mighty 
deeds. 

The wisdom of the Bible, as I hear 
men argue, seems to afford ever more 
and more claims to my confidence in 
its reliability. " Our bodies shall return 
to the dust of which they were made, 
but our souls shall return to God who 
gave them." To the question, "With 
what bodies shall they be clothed?" 
it answers, "A spiritual body, a body 
like to that of Christ's glorification," to 
which natural material bounds shall be 
no hindrance. And it adds just what 
my reason could wish, "Eye hath 
not seen, ear hath not heard, neither 
[34] 



ON IMMORTALITY 

hath it entered into the heart of man 
to conceive, what God hath prepared 
for them that love him." . Such stories 
as that of the Transfiguration, and the 
questionings of the disciples as to which 
of them should be first, suggest con- 
scious recognition of individuals. 

I have just poked a black, dead- 
appearing fire. A fresh draught of air 
has poured through it, and it has sprung 
up to new life and usefulness. I can- 
not believe that there are any dead. 
Of death I should say : 

"Only good-night, beloved, not farewell. 
A little while and we shall dwell 
In hallowed union indivisible. 
Good-night, good-night ! " 



[35] 



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